A Better Place: Death and Burial in Nineteenth-Century by Susan Smart

By Susan Smart

A greater position describes the practices round dying and burial in 19th-century Ontario. Funeral rituals, robust non secular ideals, and an organization conviction that loss of life was once a starting now not an finish helped the bereaved via their instances of loss in a century the place loss of life was once continuously shut at hand.

The ebook describes the pioneer funeral intimately in addition to the criteria that modified this straightforward funeral into the frilly etiquette-driven Victorian funeral on the finish of the century. It contains the assets of assorted funeral customs, together with the origins of embalming that gave upward push to the modern day funeral parlour. The evolution of cemeteries is defined with the beginnings of cemeteries in particular cities given as examples.

An realizing of those altering burial rites, lots of which would look unusual to us this present day, is necessary for the relations historian. furthermore, the e-book comprises sensible feedback for locating dying and burial files in the course of the century.

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Additional info for A Better Place: Death and Burial in Nineteenth-Century Ontario

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And throughout our examination of these processes in Western contexts we are also concerned with ‘otherness’, variously perceived as an aspect of the non-Western, the deep historical past or a condition that the self passes into at the end of life. This page intentionally left blank t w o Figuring Memor y: Metaphors, Memory: Bodies and Material Objects T his chapter examines the apprehension of memory or the cultural devices through which it has been imagined both in lay and learned terms. In dealing with personal and social memories that are perceived as distinctively ‘intangible’, recourse to metaphor has provided a means by which they are made accessible.

As Braunstein states in relation to the medieval period, ‘[t]he invisible itself was rooted in the corporeal, and the community of the dead and of spirits prolonged its earthly existence by at times mingling with the living’ 38 Death, Memory and Material Culture (1988: 630). In this context, the boundaries between the interior and exterior of the body, the intangible and the material, and the living and the dead were far from stable. Instead, these domains were interrelated so that each affected and shaped the other.

An annual celebration, to be held in memory of the faithful dead on November the second (All Souls Day) was introduced in the eleventh century, and from the twelfth century, masses and prayers preserving memories of the departed were necessary in reducing the time spent by souls of the departed in Purgatory (Le Goff 1992: 71–3). Christian belief and ritual practice, therefore, ensured that ‘memory enters into the definition of the mourned dead, they are “of good” or of “splendid memory”’ (1992: 73).

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